Matthew 24:29

But immediately after the tribulation of those days the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken.

These are the most difficult words in the whole discourse because they appear to link the second coming with the destruction of the Jewish state, yet we know that this was not the meaning. Christ's reference to the prophecy through Daniel, a little earlier, indicates a long separation between the two events. Therefore, the words of this verse should be understood as a reference to the end of time and the final judgment, of which things the destruction of Jerusalem was only a type. Thus, the words about the carcass and the eagles have a prime application to the judgment of the world, morally dead, ravaged by the birds of prey, and undergoing countless sorrows and tribulations as a result. Their reference to the fate of Jerusalem is not vitiated by this view, because Jesus deliberately described both events with one set of symbols. Proof that Christ knew the two events would be separated by a most extensive period of time is seen in Luke 21:44, "And they shall fall by the edge of the sword, and shall be led captive into all nations: and Jerusalem shall be trodden down of the Gentiles, UNTIL THE TIMES OF THE GENTILES BE FULFILLED!" A very long period of time, called by Jesus "the times of the Gentiles," was to follow the destruction of Jerusalem and the scattering of the Jews among all nations. The disciples, including Matthew, might have been confused into thinking the two events would occur simultaneously, but Christ knew otherwise. See also Romans 11:25 and Daniel 9:27. From such considerations as these, we do not hesitate to make "those days" of the passage here refer to the tribulation that shall precede the final end of the world, a tribulation more fully expounded by Christ a little later. Certainly, we reject the speculation of Edgar J. Goodspeed who supposed that Matthew composed these words AFTER the fall of Jerusalem, as "a welcome solution for the problem that perplexed them."[13] On the contrary, the author of Matthew's gospel, by the amazing manner in which the prophecies were intermingled, provides overwhelming proof that the "problem" did not exist at the time he wrote. It is upon this undeniable fact that fair-minded scholars find solid ground for receiving a very early date for Matthew, certainly BEFORE the destruction of Jerusalem.

Reference to the sun, moon, and stars presents a problem. Language such as this is perhaps hyperbole, and was sometimes used concerning the removal of illustrious princes and rulers from their estates. Similar language in Isaiah 13:10 likely refers to the fall of Babylon. Lightfoot went so far as to say that the Jews used such extravagant language to refer to the ruin of a single family.[14] However, with all due deference to learned opinion, this commentator finds it very difficult to accept these words of Christ as mere hyperbole. Hebrews 12:26-29 identifies "those things which are shaken" as our material world, both the heavens and the earth! Furthermore, there is strong evidence that even in Isaiah 13:10ff, far more was intended than the mere overthrow of Babylon (which, incidentally, is the Old Testament type of spiritual Babylon which will be overthrown at the end of the age). If it should be objected that the sun, moon, and stars cannot actually fall, it may be replied that if our planet were "shaken" (as the Scriptures affirm it will be) and removed out of its orbit, the sun, moon, and stars would surely appear to fall, bringing about a literal fulfillment of Christ's prophecy. That Peter understood some such catastrophe would actually occur is plainly evident from the text of 2 Peter 3. As Plummer declared:

That judgment is expressed in symbolical language, but it is no mere image to terrify children; it represents something very real and very awful, and all who hear of it must take account of it in shaping their lives.[15]

[13] Edgar J. Goodspeed, The Story of the Bible (Chicago: University of Chicago Press, 1936), p. 59.

[14] James Macknight, op. cit., p. 431.

[15] Alfred Plummer, op. cit., p. 398.